A Trilingual Humanist Haggadah for Passover
Compiled and edited by Cecilia Kremer and Sandra Mayo
We have come together to honor our Jewish deep historic roots and its old important memories. Each of us is an extension of the past. We are more than individuals. We have connections. We receive our inheritance; we leave our legacy. We are here to remember the old story of the liberation of our people from slavery in Egypt (Mitzraim), a great struggle for freedom and dignity. We are here also to remember all people – Jews and non-Jews – who are still struggling for their freedom.
To set the tone for the night, let us sing:
Hee-nay Ma Tov
ִהנֵּה ַמ ה טוֹב ַוּמה ִנָּעים ֶשׁ ֶבת ִאָחים ַגּם יַ ַחד
Hine(y) ma tov u’ma-nayim Shevet ach-im gam ya-chad
Behold, how good and pleasant it is For brothers and sisters to live together in unity
1 Welcome to our Seder Bienvenidos a nuestro Séder
We come from many places. Our collective experience encompasses different cultures, faiths, traditions, and beliefs. We are in so many ways fundamentally different from one another. But just as we are different, so are we alike. We are all capable of loving, caring, being compassionate and empathic. We are all capable of hating, fearing, being blinded by prejudice and xenophobia. We all share feelings. Feelings of joy, feelings of sadness, feelings of wholeness, feelings of pain. Our lives are defined by the contrast between sweet moments and moments of sorrow. In spite of all that makes us different, let us be capable of sharing and receiving from one another. Let us learn to give and let us not be ashamed to accept. For it is in our interconnectedness, that we can bring to one another the wisdom of our minds and the passion in our souls. It is our hope that, on this Passover night, by reading this Haggadah, we will affirm our interconnectedness and contribute to our sense of hope and freedom.
Adapted from Rabbi Pollock’s writings
Lighting of the Candles
Human history begins with fire. Fire is a symbol of hope and survival. We light these candles as a reminder of the hope for the future that the Israelites shared when they left Mitzraim, and of the hopes we share that the coming season will be one of warmth, growth, and love. As is true in many of the world’s religions, light is a central symbol of Judaism. Creation begins with the Commandment, “let there be light.” Shabbat and all Jewish holidays involve the lighting of candles, symbolizing holiness and spiritual energy. Light also symbolizes the joy that we share at those moments when we acknowledge the cycle of life. The Torah is often described in the imagery of light. One of its names is Torah Orah, the “teaching of light.” Light also represents the soul, the human spirit, or neshamá. May the warmth of the lit candle extend to cover the world and all upon it. Let it begin with us. We will try to bring light and warmth to those around us and to the world. In this spirit, on this Seder, we kindle these lights.
Baruch Atah Ado-nai, Elo-heinu Melech Ha-olam, Asher Kid’shanuB’mitzvotav V’tzivanu L’hadlik Ner Shel Yom Tov.
2 Así como ocurre en muchas de las religiones del mundo, “Todos debemos saber que dentro la luz es un símbolo central en el Judaísmo. La creación de cada uno arde una vela y que ninguna vela es idéntica a la vela comienza con el mandamiento, “Que se haga la luz.” No del otro. Es nuestra obligación sólo el mundo material emergió de la luz, sino que trabajar duro para revelar la luz de nuestra vela, y convertirla en una también la luz representa esperanza para el pueblo judío. gran antorcha para iluminar a todo Shabat y todas las festividades judías incluyen el el mundo.” encendido de las velas, simbolizando santidad y energía Abraham Isaac HaCohen Kook espiritual. La luz también simboliza la alegría que compartimos en momentos rituales como éste. Que esta calidez se extienda y cubra al mundo y a todo lo que le rodea. Comencemos con nosotros. Tratemos de traer luz y calor a todos los que nos rodean. Con este espíritu, en este Séder, encendemos las velas. Rabino Donald Pollock (adaptación)
From generation to generation
Though the Exodus occurred over three thousand years ago, because of the Passover Haggadah, no memory is more strongly imbedded in the Jewish consciousness than the story told herein and lived and affirmed anew in every generation. The Haggadah is a joyous ritual of freedom, celebrating through instruction, worship, song, and food, Israel’s liberation from bondage. May that great hope for mankind born at the Exodus from Egypt live and find realization ever anew in every home. Adapted from Rabbi David and Tamar de Sola Pool’s writings
This story lives on because there are still many forms of slavery in our world. We are still struggling to leave “Egypt,” mitzraim —literally, “the narrow place.” There are still narrow places that confine us, and battles for freedom yet to be won. Our story of leaving Egypt is the shared narrative of a people, but it is also for each of us today to make it our own. In telling our story of freedom, each of us around the table is invited to reflect on our personal journeys toward freedom this year. As we say, Be-khol dor va-dor hayav adam lirot et atzmo ke-ilu hu yatza mi-miztrayim — “In every generation each of us must see ourselves as if we had personally gone out of Egypt.”
De generación en generación
La Hagadá convierte a los padres en relatores de cuentos. Los padres alimentan la historia, compartiendo su pasado con la nueva generación. En varios sentidos, hoy somos seres humanos en busca de una narrativa y podemos encontrar nuestra historia personal, reconectándonos con 3 la historia de nuestro pueblo errante que vuelve a su hogar, historia de opresión y liberación, y de casi aniquilación y rescate. Al volver a nuestros orígenes, y seguir el camino de nuestro pueblo, aportamos una resonancia más profunda a nuestras vidas personales y desarrollamos un lenguaje en común para compartir nuestros temores y sueños. Al volver a contar el Éxodo, aprendemos a conmemorar los momentos familiares y a celebrar con profunda gratitud nuestra transición hacia una vida mejor.
David Hartman, Filósofo Israelí (adaptación)
El Séder
El ritual de la noche de Pésach se llama Séder. “Seder significa “orden”: el orden de procedimiento Why do we have a Haggadah at en el servicio. Este programa se compone de quince Passover? secciones, unas breves, otras más largas. La comida So we can Seder right words.
es una de sus partes y, naturalmente, la más larga de todas. Varias melodías, con quince palabras distintivas, aluden a esas quince secciones del servicio. El ritual empleado para el Séder se llama Hagadá. El nombre deriva de la palabra VE- HIGAD’TA, “y lo contarás” (a tu hijo-la historia del Éxodo). Hagadá significa pues, “contar”. Contamos la historia de la liberación de la esclavitud egipcia. Originalmente, la Hagadá era breve (Pesajim X). Generaciones sucesivas han agregado interpretaciones, leyendas, y melodías.
Por eso, cada edición de la Hagadá se ve distinta. Cada lectura sugiere nuevos matices, nuevas percepciones. Sin embargo, el Séder, el orden, cambió poco desde que fuera orquestrado por los maestros de la Mishná hace ya tantos siglos. Para asegurar la preservación de estos elementos básicos en momentos en que no cada judío poseía una Hagadá, los rabinos idearon una ayuda memoria en rima, que es cantada a menudo como preludio al Séder.
Hagadá Seminario Rabínico Latinoamericano (adaptación)
The Seder
The word “seder in Hebrew literally means “order”. There are 15 sections, often referred to as “signs” or “simanim” in the Hagaddah, a word derived from the Hebrew Ve’Higadta, meaning “you will tell” (to your son – the story of the Exodus). Therefore, Haggadah means “to tell”. We tell the story of liberation from Egyptian bondage. Originally, the Haggadah was not as long as it is today; generations of Jews have added commentaries and melodies, which make each Haggadah look a bit different. However, the Seder, the order, has changed very little since its very early conception in the Mishna. 4 To preserve those basic elements when Hebrew school’s teachings not every Jew owned a Haggadah, the A little boy once returned home from Hebrew school rabbis thought of a melody in rhyme and his father asked, "What did you learn today? that is often intoned during the " He answered, "The Rabbi told us how Moses led the children of Israel out of Egypt." Seder. "How?" Perhaps the essence of Passover is not The boy said "Moses was a big strong man and he beat Pharoah up. Then while he was down, he got all the to be found in the meaning of a people together and ran towards the sea. When he got particular text, but rather in how we there, he has the Corps of Engineers build a huge pontoon bridge. Once they got on the other side, they approach the text. The secret of the blew up the bridge while the Egyptians were trying to Jewish people’s longevity and vitality cross." The father was shocked. "Is that what the Rabbi taught as a people has been their paradoxical you?" reverence for tradition and irreverence The boy replied, "No. But you'd never believe the story he DID tell us!" for dogma. Tonight, we join millions of Jews around the world as they open up an ancient book, ask searching questions, sing songs of praise, and eat delicious food. We hope that your experience is joyful, inspirational, and educational. Let’s begin the seder.
4,500 Historical Haggadot At Stephen Durchslag's Seder, selecting a Haggadah might take a while. That's because the Chicago resident owns over 4,500 Haggadot. An avid collector of Haggadot, Durchslag has amassed copies from Jewish communities past and present throughout the world. The books not only tell of the Exodus from Egypt, but reflect the historical periods in which they were printed. "Every community that existed published its own Haggadah," Durchslag explains. "It's like having, on your shelves, the whole Jewish experience since the late 1400s."
Which Haggadah Durchslag uses at his own Seder? Interestingly, he prefers to leave his vast collection in its place. "My wife wrote her own commentary to the Haggadah," He explains. "That's the one I like to use the most, because it's closest to our family." Babaganews March 2009/articles
5 The Seder of the Seder
6 Kaddesh
Sanctifying the Day (We say the Kiddush. First cup of wine)
En la noche de cada Shabat y en cada festividad judía se recita el kidush con una rebosante copa de vino, como símbolo de la alegría. Esta noche se recita el kidush antes de beber la primera de las Cuatro Copas que tradicionalmente se beben durante el Seder. ¿Por qué es usado el vino como un símbolo de santificación si es tan rápido entrar en jarana e intoxicación a la mente? ¿Cómo puede ser un símbolo de la liberación si tantos han terminado siendo sus esclavos? Lo que ocurre es que, en la tradición judía, ningún objeto es intrínsicamente bueno o intrínsicamente malo. Su naturaleza queda determinada por el uso, o el mal uso, que le damos.
Hagadá Seminario Rabínico Latinoamericano (adaptación)
Let’s dedicate the blessing of the wine to all the people who Martin Luther King throughout history, fought and even lost their lives defending Mahatma Ghandi the ideals of freedom. George Washington
Golda Meir Nelson Mandela Abraham Lincoln
Hannah Szenes (Senesh) Can you name others?
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Baruch Atah Ado-nai Elo-heinu Melech Ha-olam Boreh Pree Ha-ga-fen.
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam asher bachar banu mikol am. V’rom’manu mikol lashon, v’kid’shanu b’mitzvotav. Vatiten lanu Adonai Eloheinu b’ahavah [Shabbatot lim’nuchah u’] mo’adim l’sasson. Et yom [haShabbat hazeh v’et yom] chag hamatzot hazeh z’man cherutenu [b’ahavah] mikra kodesh zecher liy’tziat Mitzrayim. Ki vanu vacharta v’otanu kidashta mikol ha’hamim [v’Shabbat] u’moadei kadsh’cha [b’ahavah] uv’ratzon b’simchah u’v’sasson hinchaltanu. Baruch Atah Adonai mikadesh [haShabbat v’] Yisrael v’hazmanim.
Baruch Atah Ado-nai, Elo-heinu Melech Ha-olam, She-heche-yanu, V'kiye-manu Vehigi-yanu La-z'man Ha-zeh.
8 Urchatz
First Ritual Hand-Washing (Pedir dos voluntarios: uno, que traiga una jarra con agua y la vaya vertiendo sobre las manos de cada comensal, y otro, que lleve una pequeña palangana y una toalla. El hecho de que otro nos lave las manos, simboliza la experiencia de libertad y nobleza.)
One of the first rites of the Seder is Urhatz, the ritual of washing hands. We are about to tell the story that reignites our imagination that every single human being can live with dignity and honor, that peace, justice and freedom can be realized, that voices can be heard and hearts healed. Before we can truly hear this story, we must transition from the mundane of our lives to the spirit of the holiday. The signpost of our transition is a symbolic hand washing. By washing our hands we also wash away our narrow-mindedness (in Hebrew: min-a-tzar or Mitzraim/Egypt means narrow straits) and become ready to work to make the dream of freedom a reality. Adapted from Rabbi Brous’ writings
9 Karpas
Dipping Parsley in Salt Water (Give everyone parsley or another green vegetable)
On the plate before you, there is a green vegetable or Karpas, a symbol of Spring and hope. The renewal of spring reminds us that we must never forget to renew ourselves and our commitment to freedom. We dip the Karpas in salty water to remind us of the tears of our ancestors in bondage
Adapted from Rabbi Bachman’s writings
Dodi Li
Dodi li va’ani lo, haro’eh bashoshanim. Mi sot olah min hamidbar, m’kuteret mor ul’vonah
My beloved is mine and I am his, who browses among the lilies. Who is she coming from the desert, in clouds of myrth and frankine
10 Karpas
Originario del griego “Karpos”, quiere decir “fruto de la tierra”, esta tradición es tomada del simposio greco-romano que siempre comenzaba con el lavado de manos, y karpos acompañado por debates. No obstante, existe aquí una diferencia fundamental: el festín greco-romano era sólo para los ricos, limitaba el planteo de preguntas y el intercambio de opiniones a la clase gobernante, y sólo participaban los hombres. Pero en el Séder de Pésaj, todas las personas, incluyendo las esposas y los hijos más pequeños, están invitados a comer como la realeza, a hacer preguntas, y a expresar sus opiniones. El séder nos invita a saborear nuestra libertad sin excluir a otros.
Baruch Atah Adonai Elo-heinu Melech Haolam Boreh Pree Ha’adamah.
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12 Iachetz
Breaking the Middle Matzah
(Se parte la matzá del medio en dos partes. La El sonido de la matzá parte más pequeña se coloca en el plato de matzá La historia de Pésaj comienza en medio de para usarse más adelante en la bendición HA- la esclavitud y la opresión. El sonido de la MOTZI. La parte más grande, el AFIKOMÁN, se matzá cuando la rompemos nos transporta a esa existencia fracturada, para convertirnos envuelve en una servilleta, para comerse como en enteros otra vez sólo cuando postre al final de la comida. El oficiante pide a los encontramos la mitad rota, el Afikomán. La nueva generación es la encargada de que, niños que cierren los ojos mientras él esconde el en efecto, esa integridad se haga realidad. AFIKOMÁN. El que lo encuentra generalmente recibe una recompensa, pues el banquete no termina, ritualmente, sin el AFIKOMÁN).
We have drunk some wine and tasted some of the special foods of the Passover celebration. They symbolize our attachment to the traditions of our culture, to freedom, and to life itself. Before we enjoy our meal, we set aside the first of the symbols, the matzah, to be the final food of our Passover dinner, reminding us of why we are gathered here and what it is that we celebrate. The Seder cannot end without finding the Afikomen, so we must make sure it doesn’t get lost.
Our mothers and fathers ate the bread of affliction every day when our ancestors were in Egypt. Tonight we gather around tables filled with the bounty of food, and the warmth of love, and endeavor to see ourselves as if we ourselves went forth from Egypt, with minds and bodies nurtured only on Matzot (the bread of affliction.)
Ha lachma anya di achalu avhatana b’ara d’Mitzrayim. Kol dichfin yeitei v’yechol. Kol ditsrich yeitei v’yifsach. Hashata hacha lashanah haba’ah b’ara d’Yisrael. Hashata avdei lashanah haba'ah b'’ei chorin.
Este es el pan de la aflicción. ¿Por qué iniciamos esta alegre celebración con una marcada referencia al pan de la aflicción? Tal vez lo hacemos para enfatizar que mucha gente en el mundo vive aún en la aflicción, con hambre y otras carencias básicas.
Transformation This is the bread of affliction that our fathers ate in the land of Egypt. Let all who are hungry, come and eat.
Responsibility Let all who are needy, come and celebrate Passover.
Liberation This year we are here-next year, may we be in the land of Israel. This year we are slaves-next year, may we be free.
14 Paradox: Matzah as the bread of affliction and the bread of freedom
We just read the opening of the story-telling session of the night. HaLachma Anya (Aramaic for “the bread of affliction”.) It is one of the most interesting and rich passages in the Haggadah. The passage is composed of three interrelated stages: Transformation, Responsibility and Liberation.
Transformation: This is the bread of affliction that our fathers ate in the land of Egypt
The matzah (unleavened bread) is described as the bread of affliction and suffering, yet we are What do you call someone who instructed to feed those who are wanting with this derives pleasure from the bread of bread. Why? Why offer the hungry and the needy affliction? the taste of affliction? Have they not suffered A matzochist.
enough? The Rabbis saw the matzah both as bread of affliction and the bread of liberation. It is the bread of liberation because we took it with us as we escaped the bondage of slavery. It was the food of our emancipation. So how does the same piece of bread mean two different things? Well, according to Rabbi Sacks (chief Rabbi of Britain), what the text is actually telling us is that the transformation of the matzah from bread of affliction to the bread of liberation comes as a result of our willingness to share it with others. He writes “Sharing food is the first act in which slaves become free human beings. One who fears tomorrow does not offer his bread to others. But one who is willing to divide his food with a stranger has already shown himself capable of fellowship and faith, the two things from which hope is born. That is why we begin the Seder by inviting others to join in. Bread shared is no longer the bread of affliction. By reaching out to others, giving help to the needy and companionship to those who are alone, we bring freedom into the world. Primo Levi, the Holocaust survivor and novelist, tells us in his book “If This Is Man” that the first sign of humanity in Auschwitz was people’s willingness to share food. In the concluding days of the war, when the Nazis had left all the sickly bodies to die in the camp, Levi and his fellow prisoners stayed alive by cooperating. As Levi explains, this was not business as usual: “Only a day before a similar event would have been inconceivable. The law of the lager said: “Eat your own bread, and if you can, that of your neighbor,” and left no room for gratitude. It really meant that the law of lager was dead. It was the first human gesture that occurred among us. I believe that the moment can be dated as the beginning of the change from Haftlinge [prisoner] to men again.”
15 Responsibility: Let all who are hungry, come and eat. Let all who are needy, come and celebrate Passover.
The Bible reminds us, over and over, that we PESAJ must use our degrading experience in the land Dime: of Egypt to sensitize us to the suffering of ¿Cómo es esta noche diferente De todas las noches? others. The idea being that the suffering of ¿Cómo, dime, es esta Pascua our ancestors, which we should imagine as our Diferente a otras Pascuas? Enciende la luz, abre grande la puerta own, is to be seen as an ennobling experience. Para que el peregrino pueda entrar, gentil o judío; We are instructed to care for the wanting Bajo los harapos a lo mejor del profeta está escondido. Déjalo entrar y sentarse con nosotros; because we were once wanting in the land of Déjalo escuchar, beber, cantar y celebrar la Pascua; Déjalo consumir el pan de la aflicción, Egypt. El cordero Pascual, dulce argamasa y hierbas It is interesting to note that the text lets us amargas. Esta es la noche de las diferencias know that there is more than one way in En la que apoyamos los codos en la mesa, which we can be wanting. It is for this reason Que lo prohibido se convierte en prescrito, El mal es traducido en bueno. that it differentiates between those who are Pasamos la noche relatando needy and those who are hungry. What is the Sucesos lejanos llenos de maravillas, Y por todo el vino difference between the two? Rabbi Los montes saltaran como carneros. Soloveitchick explains that while the hungry Hoy intercambian preguntas: Los sabios, los impíos, los simples y el nono. are needy, the needy are not necessarily Y el tiempo invierte su curso, hungry. One can have all the food and wealth El hoy fluye hacia el ayer, Como un rio sin salida. in the world and still be needy. One may be Cada uno de nosotros ha sido esclavo en Egipto, in need of love, respect, dignity, family, Ha empapado la paja y la arcilla con sudor, Y cruzado el mar con pies secos. country, health, truth, happiness, etc. It is for Tú también, extranjero. this reason that the text makes a distinction Este ano en temor y vergüenza, El año que viene en virtud y justicia. between those who are needy to “celebrate Passover”, and those who are hungry to Primo Levi, sobreviviente de Auschwitz y novelista, Italia. “come and eat.” Finally, notice that the text refers to “all” who are needy and hungry. It does not refer to all Jews who are needy and hungry, but to all people. It is true that the text was written by Jews and for Jews, but maybe the inclusive language is deliberate. The ethics of Passover, in actuality the ethics of Judaism, revolve around the concept of radical sympathy and empathy for those who are suffering. This call for identification and compassion is not reserved for Jews alone. The universalism of Jewish ethics resulted in the Torah instructing us only once to love our neighbor (who surely was Jewish), while commanding us in no less than thirty six places to care for stranger (who surely was not Jewish) “because you yourself know how it feels to be a stranger – you were strangers in Egypt.” [Exodus 23:9]
16 To love the stranger is a revolutionary concept – revolutionary in the ancient world with its ethics of tribalism, and revolutionary today with the scrooge of xenophobic nationalism. Of course, for these words not ring hollow, for them not to be an exercise in self-indulgence, we need to ask ourselves what does it mean to be a stranger? Who is today’s stranger? And am I, as a Jew, acting with empathy, compassion, and love towards those who are deemed to be strangers.
Liberation: This year we are here-next year, may we be in the land of Israel. This year we are slaves-next year, may we be free.
This is a passage born in exile. It literally speaks of a people who are not at home. Scholars suggest that it was composed during the time of the Babylonian exile (586BCE.) There is symmetry to these lines, to be in exile is to be enslaved; to be in the land of Israel is to be free. Of course the text has also a symbolic meaning- we are internally enslaved when we are alienated from our true selves. Israel, in this understanding, is not a place, but rather a symbolic psychological and spiritual state of internal freedom. It is in this sense that Rabbi Nachman had famously stated: “wherever I go, I am going to Eretz Israel.”
Adapted from Roi Ben-Yehuda’s writings
Maguid
The Telling of the Story of Passover
17 Slavery in Egypt
The story of the Israelites in Egypt, their oppression, and The tale of the Jews’ first quest for emancipation, is told in the second book of the Bible freedom from slavery in Egypt was written so long ago that no (Exodus.) But really, the story begins towards the end of one knows how much of it is fact the first book of the Bible (Genesis.) It begins with the and how much of it is fiction. Like all good stories, however, the explanation of how the Israelites came to be in Egypt in the lessons it teaches are valid and first place. important. Joseph was the first Israelite to enter Egypt. He was brought to Mitzraim against his will and sold as a household slave by his brothers, who resented him as he was their father’s favorite. The ruling Pharaoh at the time thought very highly of Joseph because of his abilities to interpret dreams. Therefore, he not only gained his freedom but he was also able to bring all his family to live with him in Mitzraim. Today’s story begins years later, as time passed, and another Pharaoh who did not remember about Joseph and his gifts, became the ruler of Egypt. Now, many Israelites lived in Mitzraim and became prosperous as farmers and keepers of sheep and goats. The Egyptians saw the Israelites as a threat. They thought that, in case of a war, the Israelites might join with their enemies. So the Israelites were taken from their homes and farms and made into slaves. They had to work hard to build the cities of Pithom and Rameses, which the Egyptians needed to store grain. Still, the Egyptians were afraid. So the Pharaoh ordered that all Israelite baby boys be killed. Most families tried to save their children, and many were successful. We only know the story of one of them.
Moses One mother put her baby son in a basket The Baal Shem Tov used to go to a certain place in the and sent him floating down the river, woods and light a fire and pray when he was faced with hoping that he would be found and not an especially difficult task and it was done. His successor followed his example and went to the recognized as an Israelite. She sent his same place but said: "The fire we can no longer light, sister Miriam to watch and see what but we can still say the prayer." And what he asked was done too. happened. As luck would have it, the Another generation passed, and Rabbi Moshe Leib of basket was found by the daughter of the Sassov went to the woods and said: "The fire we can no longer light, the prayer we no longer know; all we Pharaoh. When she picked the baby up know is the place in the woods, and that will have to be enough." And it was enough. from the basket she decided to keep him. In the fourth generation, Rabbi Israel of Rishin stayed She named the baby Moses (saved from home and said: "The fire we cannot longer light, the prayer we no longer know, nor do we know the place. the waters.) She saw Miriam and asked All we can do is tell the story." And that, too, proved her to find a nursemaid for the baby. sufficient.
Miriam brought her mother. So it turned
18 out that Moses was brought up by his mother after all, but instead of being a slave he was a member of the royal family. Many years later Moses saw an Egyptian beating one of the Israelites to death. He killed the Egyptian and fled to a land called Midian. There he met a woman named Zipporah and married her. He settled down to the life of a shepherd. Meanwhile, the Pharaoh died and a new one took his place. The Israelites remained slaves. One day, the story tells us, Moses was on a mountain named Horeb and he saw a fire, but the bush that was on the fire did not burn up. He went closer and received the divine revelation that would change his life and that of the Israelites. The voice asked him to go back to Egypt, become the deliverer of the Hebrew people and rescue them from slavery.
Adapted from Haggadah Kahal B’raira
Moses and Bush
George Bush was at Logan airport taking a flight back home to Texas. He could not believe his eyes when he saw Moses standing at the terminal. Bush approached Moses but Moses turned his back to him. Bush tried again and he got the same result. Then, he asked, "Moses, why you don't talk to me?" and Moses- still giving him his back answered " Listen, the last time I spoke to a bush, I spent 40 years in the desert!"
Ma Nishtana
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Ma nishtana halaila haze mikol haleilot? Shebechol haleilot anu ojlin chametz umatzah. Halaila haze kulo matzah. Shebechol haleilot anu ojlin shear haierakot. Halaila haze maror. Shebechol haleilot anu ojlin ein anu matbilin afilu paam echat. Halaila haze sh’tei peamim. Shebechol haleilot anu ojlin bein ioshvin uvein mesubin. Halaila haze kulanu mesubin.
The four questions How different this night is from all other nights? Question #4 goes back to ancient times in Rome, when it was the custom for rich people 1. On all other nights we eat bread or matzah. to eat while lying on a couch Why, on this night, do we eat only matzah? leaning on one elbow as slaves and servants fed them. The Jewish people thought of this 2. On all other nights we eat herbs of any kind. relaxed type of eating as a sign of freedom and prosperity, so Why, on this night, do we eat only bitter herbs? they would lean to one side eating at the Seder on Passover, the festival of freedom. Today, 3. On all other nights, we do not dip our herbs even once. we who are free eat while Why, on this night, do we dip them twice? sitting up (or standing), but the question remains in the service as a reminder of how it was 4. On all other nights, we eat either sitting or leaning. when our people longed from freedom. Why, on this night, do we eat while leaning?
Another four questions 1. Why do we have to ask the same Four Questions year after year? 2. Why does the youngest child present ask the Four Questions? 3. What other questions can you ask about the Seder? 4. Where else does the number four appear in the Seder?
Izzy: ¿Hiciste hoy una buena pregunta?
Una vez le preguntaron a Isidor I. Rabi, premio Nobel de física, porqué se había convertido en un científico, Y él respondió, que fue su madre la que lo convirtió en científico, aún sin proponérselo. Cuando volvía de la escuela su mamá siempre le preguntaba “¿Izzy, hiciste hoy una buena pregunta?” El hecho de haber sido incentivado a hacer buenas preguntas, es lo que le ayudó a tomar la decisión de ser un científico. Adapted from Donald Sheff New York Times, enero de 1988
20 Pésaj - La fiesta de las preguntas Wall Street in Egypt
El colegio moderno dedica mucho de su tiempo a enseñar el Who was the greatest female financier ¡cómo! cómo buscar en la biblioteca, cómo investigar en in the Bible? Internet, cómo hacer preguntas. Se pone énfasis en la forma de estudiar más que en el contenido porque hasta que el niño salga Pharaoh's daughter - she went down to al mercado laboral, la información que recibió tal vez no sea the bank of the Nile and drew out a relevante, pero sí es relevante la destreza de cómo buscar little prophet. información. En el estudio de la Torá, las preguntas son tan importantes como las respuestas. En la noche del Séder hacemos, entre otras, las cuatro preguntas de “Ma Nishtaná” (en qué se How does Moses make his tea? diferencia). Hebrews it. La razón por la cual realizamos cambios durante el “Séder” (como es leer esta nueva versión de la Hagadá); se basa en nuestra voluntad de despertar curiosidad e interés, no solamente en los niños, sino en todos los participantes del Séder. Esta es la etapa de nuestra salida de la esclavitud a la libertad. Sólo un hombre libre puede preguntar, interesarse e investigar. Un esclavo no mira hacia delante, sino espera el próximo descanso, o su plato de sopa. La sed espiritual se expresa, por medio de una búsqueda de valores, y eso sólo lo puede hacer un hombre libre. La fiesta de Pésaj es la fiesta de las preguntas. Las leyes del Séder de Pésaj, nos enseñan que las preguntas no sólo son elaboradas para los niños, y así leemos: “Si no tiene hijos, su esposa le preguntará y si no tiene, se preguntará a sí mismo, también Talmidei Jajamin (eruditos de la Torá) se preguntarán unos a otros” (Shuljan Aruj 473:7) Rabino Iona Blickstein (adaptación)
21 Avadim Hainu
Así que muéstrame una persona que no sea¡“ עבדים היינו, היינו
,un esclavo! Alguno es adicto a sus pasiones עתה בני חורין, בני חורין otro al dinero, el tercero al honor…” Séneca. Filósofo y político, Roma, Siglo I עבדים היינו
:Algunos de nosotros somos esclavos de עתה, עתה בני חורין El tiempo עבדים היינו El trabajo Las dietas עתה עתה בני חורין Las pantallas Las drogas בני חורין.
El alcohol עתה עתה בני חורין ¿Puedes pensar en otros? בני חורין.
Avadim hayinu, hainu atah b’nai chorin, b’nai chorin Avadim hayinu, atah atah b’nai chorin, Avadim hayinu, atah atah b’nai chorin, b’nai chorin
Once we were slaves, but now we are free
22 V’hi She’amda
Vehi she’amdah la’avoteinu v’lanu. Shelo echad bilvad amad aleinu l’chalotenu. Ela sheb’chol dor vador omdim aleinu l’chalotenu. VeHakadosh Baruch Hu matzilenu miyadam.
Let my People Go
When Israel was in Egypt land Let my people go Oppressed so hard they could not stand Let my people go (refrain) Go down, Moses Way down, in Egypt land Tell old Pharaoh “Let my people go.” We need not always weep and mourn Let my people go And wear these chains of slaves forlorn Let my people go (refrain) Oh, it was a dark and dismal night Let my people go When Moses led the Israelites Let my people go (refrain) No more shall they in bondage toil Let my people go They have come out of Egypt’s soil Let my people go
(refrain)
23 The Plagues
So Moses returned to Egypt, and with the assistance of his brother Aaron, confronted Pharaoh and demanded him to let his people go. Pharaoh became angry and ordered that the Israelites would no longer be given straw to make bricks; now they would have to go searching for straw, but they would still have to make the same number of bricks.
Moses insisted in his demands to free his people but Pharaoh hardened his heart and intensified the suffering of the slaves. So Moses sent a plague on Egypt. The river Nile was changed into blood. As a result of the plague, the Egyptians had no drinking water, still Pharaoh refused to let the Israelites go into the desert. After all, his own magicians showed him that they, too, could turn water into blood – although they didn’t have the magic to turn the Nile back to water. Did you know that Moses Seven days later another plague was sent– frogs. There were stuttered? frogs in the houses, frogs in the wells, frogs all over the land. What type of communicational skills could Again, Pharaoh’s magicians showed that they could create he have applied to be frogs – but couldn’t get rid of them. Pharaoh agreed to let convincing? Remember that in those days there were neither the Israelites go if Moses would kill the frogs. Moses consented electronic devices nor any and soon there were heaps of dead frogs everywhere. But now type of public speaking formal training. He relied on his that the plague was over, Pharaoh changed his mind. brother Aaron who was a The next plague produced nasty little lice that crawled all confident orator to deliver his messages. over everyone. And this time the Egyptian magicians couldn’t If you were in Moses’ shoes , copy Moses –But Pharaoh still didn’t agree to let Moses and who would you ask to help his people go. With the next plague, flies, Pharaoh first agreed you? to let Moses and his people go, but then again changed his mind after the plague was lifted. Now the story gets hard for us to understand. Because with the next plague – a disease that killed the cattle – Pharaoh agrees to let the Israelites go. As plague follows plague, each time Pharaoh gives in and then he changes his mind. This goes on until the very last and very worst of the plagues, when the firstborn child of every family in Egypt dies. Only the Israelite families, who are instructed to mark their houses with lamb’s blood, are spared. At this point, Pharaoh gives up. He kicks them out of Egypt entirely.
24 Now, we will take one drop from our wineglasses for each of the plagues that had to fall on the Egyptians in order that we could be free. In doing so, we diminish our own pleasure (the wine) and we remember to have compassion for our enemies. We’ll say the names in English and in Hebrew.
25 The Modern Plagues
In the thousands of years that have passed since this story was first told, other people, Jews and non-Jews, have also suffered from terrible tragedies. In large part, we are responsible for them. We choose ten of these to symbolize some of today’s struggles. Once again, we remove a drop of wine for each of these modern plagues:
DISCRIMINATION INDIFFERENCE VIOLENCE MISUSE OF SOCIAL MEDIA
ENVIRONMENTAL DAMAGE ABUSE OF POWER GREEDINESS CORRUPTION OVERSCHEDULING PHYSICAL INACTIVITY Are there any other plagues that are relevant to you today?
The Exodus
After the Israelites leave Mitzraim, Pharaoh regrets his decision Why did Moses wander in and decides to go after the Israelites and bring them back to be the desert for 40 years? slaves. He takes all of his armies and chariots and rides out after Even then, men wouldn't them. The Red Sea parts to allow the Israelites to cross over to ask for directions! Sinai on dry land. As soon as the Israelites make the crossing, the towering waters engulf the pursuing Egyptians. Getting away from Egypt, believe it or not, was the easy part for the Israelites. Why so? Because it isn’t so easy to be free – to be responsible for yourself. It took them forty years of wandering in the desert before they could learn that. The rabbis later said, “Not only was it necessary to take the Jews out of Mitzraim, it was also necessary to take Mitzraim out of the Jews.” But, that’s another story.
Adapted from Hagaddah Kahal B’raira 26 Dayenu
If He had brought us out of Egypt Dayenu, it would have sufficed!
If He had given us Shabbat Dayenu, it would have sufficed!
If He had given us the Torah Dayenu, it would have sufficed!
27 Kehara - The Passover Symbols
We have answered the four traditional questions but there are still more questions to be answered. There are other special foods on our Seder plate: a sweet paste, Charoset, a roast lamb’s bone, Z’roah, and a roasted egg, Baytsa, and a non-traditional symbol, and orange or Tapuz. Why are they here?
28 Charoset – A sweet mixture Ladrillos
Apples, nuts, cinnamon, and wine are combined Los soldados judíos norteamericanos que luchaban por el norte durante la Guerra de to make this sweet blend. It is the color of clay. It secesión, ellos mismos luchando una Guerra en contra de la esclavitud, prepararon su reminds us of the bricks and mortar that our Séder en los territorios despoblados de ancestors were forced to use when they built the Virginia Occidental. Al carecer de Jaróset, que simboliza la argamasa, pusieron Pharaohs’ palaces and cities. At the same time, literalmente un ladrillo en el Plato del the sweet taste of charoset reminds us of the Séder. sweetness of freedom. Los judíos de Gibraltar preparan su Jaróset usando gránulos raspados de un ladrillo de verdad!
Z’roah – Shankbone
Z’roah means shankbone or thigh bone. The lamb’s bone takes us back to the earliest Jewish experiences of farming and shepherding, even before the Exodus, when Jews used to sacrifice a lamb (the Pesakh) in hopes of fertility. After the Exodus, and when the Temple was constructed, the actual sacrifice itself was moved from individual family altars to the religious center in Jerusalem. Each family brought a lamb to the courtyard of the Temple, where the Kohanim (Priests) officiated and the Levi’im (Levites) sang songs. Each family took the slaughtered lamb back to their home where it was roasted whole and immediately eaten. Once the Temple was destroyed, animal sacrifices came to an end. The Rabbis chose the z’roah as a reminder of those sacrifices. Z’roah also means “arm” so z’roah, as described on the Bible (Deuteronomy 26:8) is symbolic of the mighty arm that saved the Israelites at the Red Sea.
Baytzah – Egg
Eggs are the symbol of life, of birth and rebirth. Each of us begins as an egg. The egg reminds us of our evolutionary past and the gifts of human inheritance. But the egg is fragile. It represents potential that can be destroyed. Left alone, its life would perish. As all around nature dances with new life, so may this season stir within us new strength, new hope, and new joy.
Why is the egg hard-cooked? This is to symbolize the hardness of the oppression in Egypt. It also teaches us that the egg, which becomes harder and tougher when heat is applied (or pressure increases), is a symbol of toughness and determination in the face of adversity and despite great suffering.
29 Tapuz - Orange
Why is there an orange on the Seder plate when that was not part of any traditional Passover celebration? It doesn’t seem to fit with the other symbols; its color and taste are out of place, and it has no connection with the traditional story. There are many people who are told that they are out of place, that they don’t fit with a specific tradition. The orange reminds us that traditions are made by people and are living customs that change to meet our needs. It helps us recall that our richness as a people comes from inclusion, not from separation. It reminds us that all people, regardless of physical or mental abilities and gender or sexual preferences, have a legitimate place in Jewish life, no less than an orange on the Seder plate. Let all who wish to be here and celebrate the Seder feel welcome.
B’cholv dor vador chayav Adam lirot et atzmo k’ilu hu yatzami’Mitzrayim.
In each generation, everyone must think of himself or herself as having personally left Egypt.
30 Vetset Israel M’Mitzraim
B’tzet Yisrael mi’Mitzrayim; Heharim rakdu ch’eilim; Bet Ya’akov me’am lo’ez. G’vaot kiv’nei tzon. Hay’tah Yehudah l’kadsho; Milifnei adon chuli aretz; Yisrael mamsh’lotav. Milifnei Elohai Ya’akov. Hayam ra’ah vayanos; Hahofchi hatzur agam mayin; HaYarden yisov l’achor. Chalamish l’maiy no mayim.
Second Cup of Wine Dedication to personal growth
A Kavanna: a Word of Intention: Let this night inspire us to create in our souls, the “fermentation” and maturity needed to grow and rise to our highest potential to reach our very best “selves”.
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam Boreh Pree Ha-ga-fen.
31 Rachtzah
Second Ritual Washing (We wash our hands and say the blessing)
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam Asher Kid’shanu B’mitzvotav V’tzivanu Al Nitilat Yadayim
Motzi /Matzah
Blessing before the Seder Meal (We say the blessing for “bread”)
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam Hamotzi Lechem Min Ha-aretz. 32 Blessing over Matzah (We say the blessing for matzah)
Baruch Atah Ado-nai, Elo-heinu Melech Ha-olam, Asher Kid’shanu B’mitzvotav V’tzivanu Al Achilat matzah
Matzah, Pesach, and Skipping…
Passover begins as the historic Spring festival of the Hebrew ¿Cuáles son los calendar, this holiday has its origins in dim antiquity, long before elementos en común entre las festividades de any Hebrew exodus from Egypt. Passover has two names. The Pesakh y Matzot y el first name is PESAKH, a shepherd holiday which celebrated the cuento de la salida de Egipto? birth of lambs and kids. That name describes a skipping dance which the shepherds danced as a part of the celebration. Since the celebration occurred on the night of the full moon, (when the spirits of the death presumably emerged to assault the living), a lamb was slaughtered by each household, bled and hastily eaten. The blood was used to mark doorposts of each house so that the power of death would not enter to harm the people. Ancient festivals were a combination of both joy and fear.
33 The second name is MATZOT, a farmer’s holiday which celebrated the beginning of the Spring barley harvest. As part of the festivity, the leavened grain of the previous harvest was forbidden; and flat cakes were made from the new unleavened grain of the new harvest. Abstaining from leavened bread was a partial fast that many cultures prescribed for the season of fertility. PESAKH and MATZOT were combined by royal decree in the reign of the Jewish King Josiah who lived around 620 B.C. and who is the promulgator of the first edition of the Torah. As kings yielded to priests and priests to rabbis, Passover evolved into the festival we are familiar with. The shepherd slaughter of the lamb turned into the Seder supper. The farmer’s flat bread became the ritual matzah.
Maror
Eating the Bitter Herbs (We eat the bitter herbs by themselves or dipped in charoset and say the blessing)
Scholars inform us that bitter herbs were eaten at the Spring festival in ancient times. The sharpness of the taste awakened the senses and made the people feel at one with nature’s revival. Thus, maror is the stimulus of life, reminding us that struggle is better than the complacent acceptance of injustice. Some people prefer to dip the maror into charoset to recall that our ancestors were able to withstand the bitterness of slavery, because it was sweetened by the hope of freedom.
34
Baruch Atah Ado-nai, Elo-heinu Melech Ha-olam, Asher Kid’shanu B’mitzvotav V’tzivanu Al Achilat Maror.
Korech
Matzah and Charoset Sandwich (We make and eat the sandwich)
Rabbi Hillel taught that we should eat maror between two pieces of matzah to experience the bitterness of slavery with the joy of freedom, reminding us that life is bittersweet.
35 UN SANDWICH INGLÉS La palabra “sándwich” originada en la nobleza británica, fue inventada por John Montague, apodado “Jemmy Twitcher”, un jugador empedernido en la corte de George III (1801-1820). Montague era famoso por pasar se día y noche en la mesa de juego y pedirle a su sirviente que le trajera pedazos de carne entre rodajas de pan para poder seguir jugando sin perder el tiempo. No pasó mucho tiempo y la combinación de pan y carne fue llamada “sándwich”, porque “Jemmy” era en realidad el cuarto Conde de Sandwich. Los sándwiches fueron “fast food” tanto en el éxodo del siglo XIII AEC como en el siglo XVIII en Inglaterra. En el siglo XX las personas que revivieron el idioma hebreo se apuraron para inventar una palabra para el sándwich. Primero sugirieron que se llamara un “Hillelit”, por Hillel, presidente del Sanedrín, al igual que el “sándwich” inglés fue nombrado por un personaje ilustre. Más adelante se decidieron por “karij” que se deriva del verbo que describe el sándwich originario de Hillel-“Korej”. Hoy la mayoría de los israelíes lo llaman sándwich, un término tomado del inglés.
Arba’ah Yeladim The four children
The Torah describes four different children who ask questions about the Exodus. One who is wise-one who is wicked-one who is simple-and one who does not know how to ask.
The wise son: is one who knows how to ask. When he wants to ask a question he will, when he does not know the answer to something he asks. That is what the Torah says is smart. To him, we explain all the laws of Passover. The wicked son: The wicked son does not care. He will only ask, “What does this service mean to you? Why do you care so much about it?” When he says this to you he is stating that it does not mean anything to him. To him, we remind that freedom is not given easily, and that if we forget what our ancestors did to gain freedom for us we might lose it. The simple son: The simple son and those like him care but not as much as the wise, and not as little as the wicked. So when he asks simple questions, we give him simple answers, but nicely, so he will want to know more and become more like the wise son.
36 Then, there is the son who does not know how to ask: Just because he cannot ask a question, does not mean he does not want to know. We don’t wait for him to ask and we tell him that this wondrous evening happens in the spring of every year to remember how out of sorrow and slavery came joy and freedom.
We differ from one another in many ways. Our traditions remind us that different people may learn differently. This parable of the four children reminds us of our obligation to ensure that every Jew learns the story of Pesach.
A different Interpretation
Each one of us shares features of each the four children; each one of us is sometimes wise and sometimes wicked, sometimes simple and sometimes silent. We are the four children. As such we ask questions and we provide answers, different answers for different needs. When reaching out to others, to educate them and help them transcend their “Egypts,” the Torah teaches us not to use a standardized, unvarying approach for all types of children. To reach and affect children, let’s try to tailor our words and methods to conform to each individual child. By providing different answers for each of the four children, the Torah enables and inspires us to find the right words and suitable approach for each child.
The Four Children - Considering the Middle East
Four children bring different questions to the Seder table:
The angry child asks, “Why should I compromise?” And we answer that we choose the route of compromise because the alternative is the mutual destruction, both moral and physical, of the two people. If we fail to compromise we will lose a vision for the future of our children. The naïve child asks, “Why can’t we just love each other?” And we answer that neither of us can live as if history has not happened. Too much blood has already been shed on both sides and unfortunately, it takes time to build trust. The frightened child asks, “How can I be safe?” “How can I be safe if my brothers and sisters are not safe?” And we answer by acknowledging that we are not the only ones that are afraid, that both sides are afraid. 37 The wise child asks, “How can we share the land in peace?” And indeed this is the question we will continue to wrestle with.
Shulchan Orech
Dinner (We serve and eat the festive meal)
Tzafun
The Afikomen
The Seder is an exercise in moral optimism. The symbols arranged on the table, either remind us of suffering – of tears and of bitterness – or they speak of a hope-fed future – of spring and fertility, and of a next year that will see us safe in a Jerusalem of peace. The afikomen is the symbol that bridges the gap between the tear-stained past and the happier future. It embodies the faith that there is always a way, concealed though it might be, to make the transition from the suffering that we know to the future that we dream. The belief in moral progress is of the essence of the Seder’s optimism. It is of the essence of a people’s faith. And so we have the ritual of deliberate concealment, of taking the very thing needed to conclude the Seder and hiding it, just in order to reveal it in the last possible moment. We make a game of it, for the sake of our children, knowing that we enact in the ritual our deepest faith in their future. To go through the rituals of the Seder, including those four cups of 38 wine, is to feel that, despite our own more sober reflections, a way can be found. We unconceal it, for the sake of our children, as they will unconceal it, for the sake of their children. We sit together with our great diversities of worldviews, for we are celebrants of freedom and will brook no tyranny of thought. We all eat the afikomen together, gesturing toward a sense of the world that sustains us in our hope. Adapted from the New American Haggadah
Third Cup of Wine
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam Boreh Pree Ha-ga-fen.
Barech
Grace after the Meal – Birkat Ha-mazon (We say the blessing after the meal)
39
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam, hazan et ha’olam kulo b’tuvo b’chen b’chesed uv’rachamim. Hu noten lechem l’chol basar ki l’olam chasdo. Uv’tuvohagadol tamid lo chaser lanu v’al yech’sar lanu mazon l’olam va’ed. Ba’avur sh’mo hagadol ki hu zan um’farnes lakol umetiv lakol umechim mazon l’chol b’riyotav asher bara. Baruch Atah Adonai hazan et hakol. Oseh Shalom Bim-romav Hu Yaaseh Shalom Aleinu Ve-al Kol Yisrael Ve-Imru Amen
Hallel
Welcome Elijah the Prophet
Eliyahu Hanavi
Eliyahu Hanavi, Eliyahu Hatishbi, Eliyahu Hagiladi, Bimheirah Yavo Eileinu Im Mashiach Ben David.
41 Echad Mi Yodea
42 Echad Mi Yodea
43 Echad Mi Yodea
44 Nirtzah
Conclusion of the Seder
Fourth Cup of Wine
Baruch Atah Ado-nai Elo-heinu Melech Ha-olam Boreh Pree Ha-ga-fen.
לשנה הבאה בירושלים
L’shana haba’ah biIerushalayim
¡El próximo año en Jerusalem!
45 Bashana habaa
El año que viene nos sentaremos en la terraza Y contaremos los pájaros que emigran
Los niños de vacaciones jugarán a la mancha Entre las casas y los campos
Ya verás, ya verás Qué bueno que será El año que viene
Las uvas rojas madurarán Y las serviremos frías sobre la mesa
46 Y los vientos soplarán y arrastrarán en los caminos Periódicos viejos y nubes
Ya verás…
El año que viene extenderemos las palmas de las manos Hacia la radiante luz blanca Una garza blanca extenderá sus alas hacia la luz Y de ellas se elevará el sol
Hatikvah Hatikvah
Mientras en lo íntimo de nuestro ser Palpite el alma judía, Y en dirección al Este Nuestra mirada se dirija a Sión, no estará perdida nuestra esperanza. Esa esperanza milenaria, De ser un pueblo libre en nuestra Tierra, En la Tierra de Sión y Jerusalem.
47 PASSOVER CUSTOMS FROM AROUND THE WORLD
Jews in Afghanistan and Iran hit each other over the head with green onions during the refrain of the song Dayenu, beginning with the ninth stanza (Even if you had supplied our needs in the desert for 40 years but not provided us with manna). This may be due to a passage in Numbers 11:5-6, where the Israelites see manna and recall Egypt. "We remember the fish that we used to eat in Egypt, the cucumbers, the melons, the leeks, the onions and the garlic. Now our gullets are shriveled. There is nothing at all. Nothing but this manna to look at." It is thought that by beating each other with the onions they taught themselves not to yearn for Egypt or to forget Egyptian Bondage
Jews in Kurdistan used to put pieces of the left-over afikomen in their rice canisters, flour canisters, and salt canisters, in order to bring them good luck. They believed that this would prevent their food containers from becoming empty during the course of the year.
In the days of the Talmud it was customary to make matzot in different artistic shapes and figures. These forms were not approved by many authorities as it necessitated allowing the dough to stand longer which could cause fermentation. While the original purpose of perforating matzah was to prevent it from rising, in many instances the perforations were utilized to form figures or animals and flowers.
Some Jewish communities of the Mediterranean countries use rice as a Passover dish, since they associate rice with dessert food. They substitute vinegar for salt water for the dipping of the bitter herbs. The four questions are not asked by the youngest member of the family; rather, they are part of the narration of the Haggadah recited by the head of the family who conducts the Seder.
48 A few more tunes…
Take me out to the Seder (To the tune of “Take me out to the Ballgame”
Take me out to the Seder Take me out with the crowd. Feed me on matzah and chicken legs, I don't care for the hard-boiled eggs. And its root, root, root for Elijah That he will soon reappear. And let's hope, hope, hope that we'll meet Once again next year! Take me out to the Seder Take me out with the crowd. Read the Haggadah And don't skip a word. Please hold your talking, We want to be heard. And let’s, root, root, root for the leader That he will finish his spiel So we can nosh, nosh, nosh and by-gosh Let's eat the meal!!!
49
Cleaning and Cooking (To the tune of “These are a few of my favorite things”)
Cleaning and cooking and so many dishes Out with the hametz, no pasta, no knishes Fish that's gefillted, horseradish that stings These are a few of our Passover things. Matzoh and karpas and chopped up haroset Shankbones and Kiddish and Yiddish neuroses
Tante who kvetches and uncle who sings These are a few of our Passover things.
Motzi and maror and trouble with Pharoahs Famines and locusts and slaves with wheelbarrows Matzoh balls floating and eggshell that cling These are a few of our Passover things.
When the plagues strike When the lice bite When we're feeling sad We simply remember our Passover things And then we don't feel so bad.
50 And a few more laughs…
A boy was sitting on a park bench with one hand resting on an open Bible. He was loudly exclaiming his praise to God. "Hallelujah! Hallelujah! God is great!" he yelled without worrying whether anyone heard him or not. Shortly after, along came a man who had recently completed some studies at a local university. Feeling himself very enlightened in the ways of truth and very eager to show this enlightenment, he asked the boy about the source of his joy. “Hey" asked the boy in return with a bright laugh, "Don't you have any idea what God is able to do? I just read that God opened up the waves of the Red Sea and led the whole nation of Israel right through the middle." The enlightened man laughed lightly, sat down next to the boy and began to try to open his eyes to the "realities" of the miracles of the Bible. "That can all be very easily explained. Modern scholarship has shown that the Red Sea in that area was only 10-inches deep at that time. It was no problem for the Israelites to wade across." The boy was stumped. His eyes wandered from the man back to the Bible laying open in his lap. The man, content that he had enlightened a poor, naive young person to the finer points of scientific insight, turned to go. Scarcely had he taken two steps when the boy began to rejoice and praise louder than before. The man turned to ask the reason for this resumed jubilation. "Wow!" exclaimed the boy happily, "God is greater than I thought! Not only did He lead the whole nation of Israel through the Red Sea, He topped it off by drowning the whole Egyptian army in 10 inches of water!"
Why did the matzah quit his job? Because he didn’t get a raise!
El bueno de don Abraham llama por teléfono a su hija en Chicago desde Miami. Shalom, Rivka, hijita...te llamaba solamente para contarte que tu madre y yo hemos decidido separarnos. 40 años de miseria juntos son suficientes! Pero de qué hablas “aba”! están pasando por un mal momento y... Hija mía, le interrumpe don Abraham, la decisión ya está tomada. Sencillamente te estoy avisando que la semana entrante tomo mis cosas y me largo de aquí...ten la bondad de avisarle a tu hermano David para qué.... Ah! no!!! -se oye a Rivka al otro lado de la línea, muy alterada- ustedes no se separan caramba!, voy a llamar a David a San Francisco y nos vamos esta misma tarde para allá, no 51 hagan NADA hasta que lleguemos!!!! se corta la comunicación violentamente. Con el teléfono aún en la mano, don Abraham sonríe y se vuelve hacia su esposa dulcemente: Judith, querida, los niños vienen en camino para el séder de Pésaj, se te ocurre algo para hacer que vengan en Rosh Hashaná???
A blind man is sitting on a park bench. A Rabbi sits down next to him. The Rabbi is chomping on a piece of matzoh. Taking pity on the blind man, he breaks off a piece and gives it to the blind man. Several minutes later, the blind man turns, taps the Rabbi on the shoulder and asks, "Who wrote this?!!"
El huevo nos indica hasta “dónde” les llegaba el agua a los Israelitas cuando cruzaban el Mar Rojo Where did HanuCAT and MatZEBRA go to go dancing?? To the Matzah Ball!
What kind of cheese do I eat on Pesach? Matzo-rella
52 We used the following sources to inspire the creation of this Haggadah:
- A Family Haggadah by Shoshana Silberman - Passover Haggadah 5761 by Donald Pollock - Hagadá de Pésaj-La Festividad de la Libertad, del Seminario Rabínico Latinoamericano - Passover Haggadah, by Kahal B’raira-Congregation for Humanistic Judaism - Bar Mitzvah service booklet – Daniel Rabinowicz - Bar Mitzvah service booklet – David Rabinowicz - Una Noche de Libertad de Mishael Zion y Noam Zion - New American Haggadah by Jonathan Safran Foer - Hatikvah, a litograph on paper by Salvador Dalí
We thank all of our dear friends, who year after year, make the celebration of Passover a joyous and stimulating evening. We thank Emil Polakiewicz, for his annual elegantly delivered plague demonstration and also, our “Moshe”, Andres Rabinowicz, who year after year, leads us out of Mitzraim with grace, humor and reflection.
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